Three moving-head robots are aparently carving a drawing on the wall with red laser beams.

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Disco Wall Painting
text by João Lima Pinharanda

Three “disco” robots (of the “moving heads” variety) trace upon the grey wall the precarious outline of a human
being – probably a male.
A “disco” can, in this context, be seen as a new kind of cave, or even a “post-cave”. The darkness of the space, its
near subterranean location, the darkened walls, the play of lights, the collective rituals taking place inside it all
concur to confirm that scenographic metaphor.

On the other hand, the robots are equally beings of a new kind which seem to collaborate here in a remake: in a joint
action, they draw an ancient being that preceded them in time, a being that conceived them, a human.
And they do it by swerving from the accomplishment of the actions for which they were designed and built by that
same being: to follow the rhythms of dance music at a disco, heightening the interplay of light and darkness, sound
and noise, body and bodies.
And they do it here in anomalous conditions: continuously, without music, with no humans on the dancefloor,
combining efforts in the construction of an obsessive drawing that is in no way decorative, sophisticated or rhythmic.

The role played by these robots takes the form of a transferred regression: they are not evoking what they themselves were, but what the men who designed them were once. This piece by Miguel Soares fictionalises the appropriation, by robots, of a founding memory of humankind. That memory does not belong to them: have the beings that created them inserted it, inadvertently or unconsciously, into their programming? We do not know.
Anyway, these “created” beings have appropriated some secret file of human reminiscences which probably has survived and may always be
deciphered under all the layers of subsequent technological and digital (in)formation.

The title of this piece by Miguel Soares evokes one of the most effective projections of mankind’s fear regarding their own creations, from its Romantic incarnation as Frankenstein’s Monster to the post-modern androids of Philip K. Dick (Do Androids Dream of Electric Sheep?, 1968, where Miguel Soares found his title) and Ridley Scott (Blade Runner, 1982).

This artist’s vast body of work, which comprises installation and video along with the construction of mechanical and electronic objects, not forgetting the composition of digital images or synthesised sounds, culminates here in the most extreme of metaphors: the automata’s possibility of autonomous action and awareness has led them to resume the evolutionary cultural line of mankind, their original creators. Returning to a logic of caves as iconographic sanctuaries,
these “disco” robots paint/engrave a human image on the walls available to them. And their action is charged with the same ambiguity already described by the historians of the Palaeolithic age: the model used is not necessarily the animal used as a basis for daily sustenance; it may be the most venerated, the one whose capture does not stem from an act of physical survival but from a will to cultural endurance, aggregating the group’s identity and catalysing its social communion.